دکتر علیرضا زکی زاده رنانی

Ahmad bin Muhammad bin Khalid Barqi is one of the companions of Imam Javad, Imam Hadi and Imam Askari (pbh) and is one of the great hadith scholars of Imamiah in the third century of Hijri. In this article, by a descriptive and analytical method we are looking for Barqi’s methodology of inference based his book Al-Mahasen. Barqi, like his father Muhammad bin Khaled, was one of the main transmitters of the traditions of “unintentional knowledge” to Qom. Barqi has mentioned most of the narratives of unintentional knowledge with a special arrangement that can indicate the epistemological system of his line of thought. He has collected the hadiths related to education in the chapter "Al-Masabih al-Zolam" of Al-Mahasen book. After the chapter of "Reason", he has brought the chapter of "Knowledge" and by mentioning a narrative of unintentional knowledge, he stated that people do not have an obligation to knowledge and knowledge is beyond the control and authority of man. The narration of a hadith in the chapter of “Religion” indicating the granted faith shows that the meaning of the faith being Allah’s action in Barqi’s viewpoint is something that does not contradict to man’s free will. Likewise, human’s inborn knowledge which is granted in the world of “Zar” is different from other kinds of knowledge, although all of them are unintentional and actions of Allah.

One of the important schools in the history of Imamiya interpretation is the School of Interpretation in Isfahan, which is considered one of the most influential schools in the history of interpretation, and understanding its interpretive methods is of great importance. The achievement of a correct interpretation of the Quranic verses depends on the recognition of the interpretative methods used by the interpreters. In this article, through a descriptive-analytical method and a careful study of the interpretative methods used by the interpreters of Isfahan, the methods used by these interpreters for dealing with narratives have been explored. The results of the research indicate that the interpreters in the School of Interpretation in Isfahan use various methods for explaining and illustrating the meaning of the verses, including explanatory narratives, narratives supporting the literal meaning, narratives supporting the intended meaning and the interpreter's interpretation, narratives about the virtues and status of the surahs, narratives that are consistent with the Quranic implications, narratives that reveal the interpretation of the verses, preference for a narrative meaning over other opinions, combining narratives to illustrate the intended meaning, and reconciling or disregarding conflicting narratives due to differences in their levels.

Paying attention to the context is one of the principles of methodical interpretation of the Qur'an and one of its best methods. Verses 15 to 20 of Surah Zokhrof are among the verses where the difference in understanding the context has caused differences in the understandings of commentators. Most of the commentators consider verse 18 to be the word of Almighty God and some commentators consider it to be the word of disbelievers. The present research has explained and analyzed these two opinions. It seems that the examination of semantic continuity or discontinuity in the mentioned verses invalidates the thought of many commentators and considers the attributes mentioned in the verse as arising from the thought of unbelievers. The present study, by comparative-analytical method, after explaining and analyzing the opinions of commentators with regard to connected and separate evidences, aims to state the invalidity of the theory of the first group according to the context and consider the verse to be the expression of the thoughts of the disbelievers.

Isfahan has long been the cradle of many scholars, narrators and commentators. The efforts and thinking of these thinkers have made Isfahan a school and an influential school in Islamic sciences over other schools. Among these, the interpretive school of Isfahan and the commentators named after it are worthy of analysis and study. Isfahani leading commentators are divided into three periods: early, Safavid and contemporary, and are divided into two types: rationalists and Akhbaris. This research has refined and analyzed the basics in a library method, matching them with each other and clarifying its hidden angles. In expressing the principles of Isfahan Interpretive School; Quranic, narrative, literary, principled, theological, philosophical, intellectual and moral, mystical, individual and group principles were stated. The Qur'anic principles of Isfahani commentators are common and in the principles of narration, some have been highly positivist and the intensity and weakness of the use of narrations in their interpretations has caused differences in their narrative principles.Some rationalist and news commentators have an intuitive nature and have interpreted the verses based on esoteric intuition and mystical view, and on the contrary, some have not had a mystical view and reject these principles.

Imamites Theology can be studied in different geographical locations as well as historically. On this basis, and with the aim of not conducting research on the comparison of other theological schools with the Transoxiana (Mawara ul nahr Theological School, this article has been reviewed. The theological schools of Kufa and Qom have been selected because of their special place in theological schools and because of their contribute and influences with the transatlantic field. This research shows by comparative and analytical method that these schools have in common in terms of the common thoughts of some scholars and the way of intellectual and influential currents of these scholars to the other side of the river and in terms of interaction with Sunnis and moderate orientation from the east. They are different from each other. It was also found that most of the commonalities of Transoxiana school were with Qom school; However, the reluctance of some of Ibn Walid's students, such as Haidar ibn Muhammad ibn Naeem Samarqandi and Ja'far ibn Ali ibn Ahmad Qomi, to disregard the theory of the Prophet's mistake, as well as their lack of support for Sa'd al-Ash'ari Al-Nahr, which was opposed to the current of thought of Hisham Ibn Hakam, is one of the points of difference between the two schools.

How can we have a better understanding of the content of the economic thought of Islam or Muslims in the past or present and achieve a better explanation of these economic thoughts? Economic belief, economic ethics and economic jurisprudence are considered as pillars in Islamic economic thought. In this article, while briefly describing these three fields, their six dealings are identified and the effects of each of them on the other are theorized in the core of the realities of the individual, society and government. The multiplicity of subjects in each of the three theories and the six dealings (concepts), within the three forms of Islam of Truth, Realizing Islam in the view of scholars and Realizing Islam (Realized Islam) in the practice of Muslims and Realizing Islam (Realized Islam) in the practice of statesmen has led to the present theoretical inquiry to explain thought and be flexible in producing ideas. The critical and liberating aspect of it is in the power of putting distance between the current situation of Muslims and the desired situation of Islam. In this way, identifying the desirable and ideal peaks (degrees) in Islam of Truth and noumenal (essential) religion, remains a kind of construction of “pure concepts” that help us in research studies and beyond that, helps in executive policy-making and designing the desired economic system, so that the researcher or policy-maker knows what to look for in each knowledge theory and the six dealings (concepts)? And what influences and be affected can be expected?

The present article has looked at the issue of comprehensiveness with a descriptive-analytical method for explaining the Qur'anic rational education and expressing the Qur'an's view in combining religion and intellect. In fact, Qur'an has paid attention to train thought in the audiences in various ways. This book, throughout wisdom, accepts neither extreme rationalism nor anti-rationalism; Quranic rational education is focused at the widest audience and with all aspects of rationality. In this research, rational education has been studied in all three dimensions of rationality. It seems that all these types have been trained in the Qur'an. Fundamental rationality with Qur'anic arguments and rationality of values with criticism of incorrect insights and methods and presentation of moral examples and practical models and instrumental rationality with its special conditions have been considered by Qur'anic education; This is a clear example of the comprehensiveness of this noble book.

The issue of collecting Holy Quran and the determinative role of Zeid Ibn e- Sabet (45 After Hijrah) is considered as a controversial issue in Holy Quran. The materials present in the sources related to qur’anic sciences is the reflection of an optimistic view toward Zeid. Through the analytical- descriptive method of research, this study investigates the reports and narrations according to this viewpoint as well as that of orientalists such as Shovali, John Berton, and Belasher about Zeid Ibn e-  Haretheh, assuming the collection of Holy Quran after the Holy Prophet Mohammad (PBUH) and questioning the reason of assigning this responsibility to Zeid. This research reveals the controversial virtues and too much exaggerations about Zeid and strengthening the hypothesis of performing debt and obligation on behalf of caliphs is due to the role of Zeid in Saqifeh.

Paul, one of the influential figures in Christianity, was originally a Jewish expert, and converted to Christianity by introducing himself as a Christian apostle by what happened to him. According to his own Christianity, he has written letters for church administration, preaching, and sometimes reproach for converts. In this article, looking at the travels, letters, thoughts, and beliefs mentioned, we seek to see to what extent those letters conform to the instructions of Jesus Christ, so that they can be accepted as the foundation of Christian beliefs. In this descriptive-analytical study, we came to the conclusion that his beliefs are not only opposed to the teachings of Christ, but are deviations from non-Christian pre-Christian beliefs, that Paul had become acquainted with them before converting to Christianity, and thus, had separated Christians from the teachings of Jesus and the apostles.

Scholars and exegetes of the Qurʾān have focused on the Qurʾān from various perspectives, including its literary dimension. In the early centuries, this approach was limited to the literary sciences of morphology, syntax and elocution, but in the contemporary era, it is a combination of these sciences and new sciences that look at the text of the Qurʾān differently. Some of the modern Muslim scholars such as Amin al-Khuli and his wife Bint al-Shati, Nasr Hamed Abu Zayd and Mohammed Arkoun have, with the aim of updating the message of the Qurʾān and answering contemporary challenges, adopted the literary methodology of the West, such as linguistics and semiotics, and by employing peripheral and internal analysis, they have sought to address the historical, psychological and sociological connotations of the religious text. They treat the Qurʾān as a work of literary art which must be interpreted using the latest literary research methods in the context of its historical exegesis. Of course, they went astray and fell into deviations in this regard. In this article, while describing the general views of the founders of this [modern] literary method, we focus on the views of Arkoun and his opinion about how the Qurʾān was eventually transformed into a book like the Bible, and how the Qurʾān’s composition was influenced by its historical context and the prevailing social and political atmosphere of the community at that time. We subsequently proceed to critique his views and arrive at the conclusion that the text of the Qurʾān is not of human provenance written under the influence of the thoughts of its authors and the prevailing culture of the time; rather, its words are direct divine revelation, written at the time of the Prophet (s) without any change in content or meaning.

The cultivation of human talents is so great in reaching out to high ethical virtues. This is of paramount importance to the student population. Undoubtedly, students who are committed to ethical obligations will in future ensure the safety of society. According to their mission, the scholars of the seminary, in addition to studying religious texts and teaching morality, are tasked with familiarizing this valuable group with the advent of religious teachings and methods of self-education. In this paper, we are going to describe the ethics of effective preaching for attracting students and its harmful factors by analytical descriptive method. The results of the research indicate that the amount in student affairs should adhere to important principles such as goodness and benevolence, proportionality, communication ability, goodness and promotion of the level of knowledge and experience, and should be informed of problems and harming factors to themselves, the environment and related organizations.

A subject seriously worthy of study in the history of theology lies in various theological types of geographical regions. Meanwhile, Mesopotamia as an extended region has been hardly studied with regard to the field. This research with an analytico-descriptive method shows that how did some theological currents of Kufah School such as muhaddith theologians with Hesham`s leadership and muhaddithan theologians with Ya`qub ibn Zaid and Ayyub ibn Nuh`s leadership and hadith-based theologians of Qom`s school as well as rationalism of Baghdad`s school enter Mesopotamia and who developed them

The negation of virtues and vices is one of immensely important issues which has been focused in many verses and Hadith. In this regard, different Islamic denominations have raised the issue to discuss its aspects and exchange ideas. In some Quranic verses, there is even a mention of “changing vices to virtues”; for example, Surah Al-Forqan Verse 70 introduces “repentance” as a means to save humans from sin, and regards “belief” and “righteous act” as a precondition to accept repentance. The present study which aims to investigate different views of Sunni and Shi’ite commentators regarding the above verse is conducted through descriptive analysis. The results of this research show that the term transformation in this context basically means “change”; however, there are some disagreements among commentators on how vices would change to virtues. Some interpreters hold that vice act would be changed to virtuous act, some others believe that the idea behind vice and virtue is their reward and punishment, and others interpret it as the transformation of vice consequences to virtue consequences.

The history of Imamites Theology is among the important fields that demands systematic and serious studies. During the Shia history, some areas that contain a large number of Shiites provided a good setting for the constitution of influential and authoritative Seminaries. However, there isn’t any comprehensive study about Transoxanien, Mawara ul nahr (part of Middle Asia) which includes a large part of the region. The present study tries to, by using analytical- descriptive method, elaborate on the following subjects which are among the most important issues in this geographical area: identifying the outstanding theological figures and typology of their works, detecting the intellectual movements of other schools penetrating to this field and their interactions, and, lastly, the causes of stagnation and fading of this theological school. Mawara ul nahr has been under the influence of three intellectual movements: Kufah, Qom and Baghdad, and the most important one is Qom. However, the religious scholars of Mawara ul nahr have not the same views as the elders of the school thought of Qom. They regard the narrations of extremists who were trustee in Hadiths legitimate.

The historical existence of an individual named Abdullah Ibn e- Saba’ is considered as one of the issues of dispute in the historical texts in regard with the study of sects in the world of Islam and regarding its significance, the orientalists are of ideas in this regard. There exist two diverse views regarding Abdullah Ibn e- Saba’. The first view considers him as an effective character in relation to the events of early Islam and the next one questions his historical presence and considers him as a fake character. Following the investigation and criticism of these two view points, the present writing has endeavored to defend the modern view relying on the narrative and historical texts. Accordingly Ibn e- Saba’ is of historical existence and as an ordinary person, he has overstated about Imam Ali PBUH, while his role in the events of early Islam is not deserved to be mentioned.

Doctoral Student of Religions and Denominations University, Qom Lecturer in Specialized Center for Hadith Sciences Basair al-Darajat fi Ulum Ali Muhammad is an important hadith book of the old Shia hadith compilations in the third century. It contains many hadiths about the merits and the virtues of the Prophet’s household. One of the students of Saffar, "Mohammed bin Hassan bin Walid", also known as Ibn al-Walid allowed his disciples not to quote the book in the other words he has excluded it. It has been mentioned in the Rijal of Najashi, which has caused some disregard this book, due to its exaggeration and overstatements on the virtues of the Prophet’s household. The author of the present paper considers the Ibn al-Walid’s concept of exaggeration as the main source of this problem. He has also reviewed and evaluated the response of some articles in this regard. Proving the concept of exclusion in Ibn al-Walid’s view, he mentions the real meaning of exclusion saying, “It does not mean total refutation and conclusion of its wrongness, and conversely it is something of tawaquf along with caution.”